When Israel emerged from Egypt, the house of Jacob left a foreign land (Psalm 112:1); Judah became His sanctuary and Israel His realm (Psalm 112:2). The sea witnessed it and fled, while the Jordan turned back (Psalm 112:3). We should not think of these historical events as merely past occurrences, but rather as foreshadowing the future; while miracles were being manifested among this nation, they indeed served as signs of what was to come. The accounts received here differ from our familiar readings, indicating that they are not simply repetitions of historical events but rather insights into what lies ahead. For instance, it does not state that the Jordan receded, but that it stood still at the source of its streams during the crossing. Similarly, we do not find a mention of mountains and hills leaping, yet this imagery was added for emphasis: ‘The sea saw it and fled; Jordan was driven back; the mountains leaped like rams and the hills like young sheep’ (Psalm 113:4), followed by the question: ‘What ails you, O sea, that you fled; O Jordan, that you turned back?’ (Psalm 112:5). Why did the mountains leap like rams and the hills like young sheep? (Psalm 112:6).
Let us reflect on the teachings presented here, for both historical events serve as symbols for us and invite self-recognition. If we hold steadfast to the grace God has bestowed, we are identified as Israel, the offspring of Abraham. To us, the apostle declares, ‘Therefore you are Abraham's seed.’ Hence, no Christian should regard themselves as separate from the name of Israel, as we are united through Christ with believing Jews, the original followers of the faith. Thus, the Lord proclaims elsewhere, ‘And I have other sheep which are not of this fold; and these I must bring, that there may be one flock and one Shepherd’ (John 10:16). In truth, the Christian community embodies Israel and is rightfully the house of Jacob; for Israel and Jacob are one. However, those among the Jews who betrayed their calling sold their birthright for earthly pleasures, aligning themselves more with Esau than Jacob, for it was prophesied that ‘the elder shall serve the younger.’
Egypt, as a symbol of affliction or oppression, frequently represents this world; hence, we must spiritually separate ourselves from it and avoid becoming entangled with those lacking faith (2 Corinthians 6:14). Every true citizen of the heavenly Jerusalem first renounces worldly ties, mirroring how the ancient people could not enter the promised land until they had first left Egypt. Just as they could not depart without Divine intervention, so too will no person truly turn their heart from this world without the gift of God's mercy. What was once a typology is now realized in the daily life of the Church, in this present age, as stated in the words of Blessed John, ‘It is the last hour’ (1 John 2:18).
Listen to the apostle, the teacher of the Gentiles, as he instructs us: ‘I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea; they were all baptized into Moses in the cloud and in the sea and all ate the same spiritual food and drank the same spiritual drink, for they drank from the spiritual rock that followed them, and that rock was Christ. Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness. Now these things occurred as examples for us’ (1 Corinthians 10:1-6). What more do you seek, beloved? This is evident, not from human conjecture, but from the Apostle's revelation, for through them, God speaks; despite the flesh they wore, it was God crying out through them. From such a significant testimony, it is clear that all portrayed events are now realized in our salvation; the future was prefigured then, while the past is now read, and the present is actively observed.
Consider, even more remarkably, that the hidden and obscured mysteries of the ancient writings are partially unveiled through these same texts. As stated by the prophet Micah, ‘In the day of your exodus from Egypt, I will perform wonders.’ Therefore, in this psalm, although the inspired spirit of prophecy looks ahead, it appears to recount past events. ‘Judah was His sanctuary’—these phrases, indicating past occurrences, do not hinder understanding the future. Although those events were long before this era of the Church, they clearly hint at what is to come: ‘In the days of your departure from Egypt, I will show wonders. The nations will see and be ashamed.’ Therein lies the assertion that ‘the sea saw it and fled’; if within this passage the future is covertly revealed, who then would dare limit the ‘they shall see and be confounded’ to events of the past?
He also refers, more distinctly than daylight itself, to the very enemies who pursued us—our sins, which are vanquished and obliterated in Baptism, much as the Egyptians were submerged in the sea. He indicates that, ‘Since He does not withhold His anger eternally, for He is good and merciful, He will turn and have compassion on us, casting away all our iniquities into the depths of the sea.’
What does this mean, dear friends? You who identify as Israelites by Abraham's lineage, you who are partakers of Jacob's house and inheritors of the promise, recognize that you too have come out of Egypt by renouncing worldly ways; you have exited a foreign land as you separate yourselves from the blasphemies of the Gentiles through your godly profession. Your tongue must not resemble that of the heathen, for only their words fail to praise God, to whom you offer your Hallelujah. For within you, Judea has become His sanctuary; a true Jew is one inwardly, not merely in outward appearances, for that which is of the flesh does not define one’s Jewish identity; true circumcision belongs to the heart (Romans 2:28-29).
Examine your hearts then, asking if whether your faith has truly circumcised them. In you, Judah has indeed become His sanctuary, and Israel has assumed His dominion—He has empowered you to become sons of God (John 1:12). But be cautious not to seek amidst false projections, nor to foreshadow any malevolence. For the Lord admonishes those who turn their backs to Him, neglecting to face Him (Jeremiah 2:27). Anyone who forsakes the fountain of their existence and turns away from their Creator, flows like a river into the bitterness of this world. The greatest benefit lies in turning back, allowing God, whom they once placed behind them, to stand before them upon their return; may the turbulent sea of worldly distractions recede behind them, enabling them to forget what lies behind and grasp what awaits (Philippians 3:13), leading to their true benefit after conversion.
Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob (Psalm 113:7). What does it mean to be ‘in the presence of the Lord’ but to acknowledge Him who states, ‘Behold, I am with you always, even to the end of the age’ (Matthew 28:30)? The earth trembles; yet how often does our own slothfulness lead us to this condition, so we might be more firmly established in His presence?
He transformed solid rock into streams of water and flint into flowing springs (Psalm 113:8). He softened Himself, and that which once appeared unyielding provided refreshment to those who believe, becoming within them a fountain of water springing up into eternal life (John 4:14), as He once seemed hard when He was not yet recognized. Those who exclaimed, ‘This is a hard teaching; who can accept it?’ (John 6:60) struggled to wait for Him to pour forth illumination through the Scriptures revealed. That hardness of the rock transformed into streams of water at His resurrection as He clarified to them, beginning with Moses and the prophets, how the Christ must suffer (Luke 24:26-27), and He sent the Holy Spirit, who proclaims, ‘If anyone is thirsty, let them come to Me and drink’ (John 7:37).
THEOSIS